Bible Heaven/Bible Heaven.iso/1611_kjv/preface1.kjv

Text File | 1994-02-11 | 36KB | 527 lines

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                │      THE TRANSLATORS TO THE READER     │
                │ Preface to the King James Version 1611 │
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                               (Not Copyrighted)

                     THE BEST THINGS HAVE BEEN CULMINATED
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     Zeal to promote the common good, whether it be by devising anything
ourselves, or revising that which hath been laboured by others, deserveth
certainly much respect and esteem, but yet findeth but cold entertainment
in the world.  It is welcomed with suspicion instead of love, and with
emulation instead of thanks: and if there be any hole left for cavil to
enter, (and cavil, if it do not find a hole, will make one) it is sure to
be misconstrued, and in danger to be condemned.  This will easily be granted
by as many as know story, or have any experience.  For, was there ever any-
projected, that savoured any way of newness or renewing, but the same
endured many a storm of gainsaying, or opposition?  A man would think that
Civility, wholesome Laws, learning and eloquence, Synods, and Church-
maintenance, (that we speak of no more things of this kind) should be as
safe as a Sanctuary, and out of shot, as they say, that no man would lift
up the heel, no, nor dog move his tongue against the motioners of them.
For by the first, we are distinguished from brute beasts lead with
sensuality; By the second, we are bridled and restrained from outrageous
behaviour, and from doing of injuries, whether by fraud or by violence;
By the third, we are enabled to inform and reform others, by the light
and feeling that we have attained unto ourselves; Briefly, by the fourth
being brought together to a parley face to face, we sooner compose our
differences than by writings which are endless; And lastly, that the
Church be sufficiently provided for, is so agreeable to good reason and
conscience, that those mothers are holden to be less cruel, that kill
their children as soon as they are born, than those nursing fathers
and mothers (wheresoever they be) that withdraw from them who hang upon
their breasts (and upon whose breasts again themselves do hang to receive
the Spiritual and sincere milk of the word) livelihood and support fit
for their estates.  Thus it is apparent, that these things which we speak
of, are of most necessary use, and therefore, that none, either without
absurdity can speak against them, or without note of wickedness can spurn
against them.

     Yet for all that, the learned know that certain worthy men [Anacharsis
with others] have been brought to untimely death for none other fault, but
for seeking to reduce their Countrymen to god order and discipline; and
that in some Commonwealths [e.g. Locri] it was made a capital crime, once
to motion the making of a new Law for the abrogating of an old, though
the same were most pernicious; And that certain [Cato the elder], which
would be counted pillars of the State, and patterns of Virtue and Prudence,
could not be brought for a long time to give way to good Letters and refined
speech, but bare themselves as averse from them, as from rocks or boxes of
poison; And fourthly, that he was no babe, but a great clerk [Gregory the
Divine], that gave forth (and in writing to remain to posterity) in passion
peradventure, but yet he gave forth, that he had not seen any profit to
come by any Synod, or meeting of the Clergy, but rather the contrary; And
lastly, against Church-maintenance and allowance, in such sort, as the
Ambassadors and messengers of the great King of Kings should be furnished,
it is not unknown what a fiction or fable (so it is esteemed, and for no
better by the reporter himself [Nauclerus], though superstitious) was
devised; Namely, that at such a time as the professors and teachers of
Christianity in the Church of Rome, then a true Church, were liberally
endowed, a voice forsooth was heard from heaven, saying:  Now is poison
poured down into the Church, etc.  Thus not only as oft as we speak, as
one saith, but also as oft as we do anything of note or consequence, we
subject ourselves to everyone's censure, and happy is he that is least
tossed upon tongues; for utterly to escape the snatch of them it is
impossible.  If any man conceit, that this is the lot and portion of the
meaner sort only, and that Princes are privileged by their high estate,
he is deceived.  "As the sword devoureth as well one as the other," as
it is in Samuel [2 Sam 11:25], nay as the great Commander charged his
soldiers in a certain battle, to strike at no part of the enemy, but
at the face; And as the King of Syria commanded his chief Captains to
"fight neither with small nor great, save only against the King of
Israel:" [1 Kings 22:31] so it is too true, that Envy striketh most
spitefully at the fairest, and at the chiefest.  David was a worthy
Prince, and no man to be compared to him for his first deeds, and yet
for as worthy as act as ever he did (even for bringing back the Ark of
God in solemnity) he was scorned and scoffed at by his own wife [2 Sam
6:16].  Solomon was greater than David, though not in virtue, yet in
power: and by his power and wisdom he built a Temple to the Lord, such
a one as was the glory of the land of Israel, and the wonder of the
whole world.  But was that his magnificence liked of by all?  We doubt
it.  Otherwise, why do they lay it in his son's dish, and call unto
him for easing the burden, "Make", say they, "the grievous servitude
of thy father, and his sore yoke, lighter?" [1 Kings 12:4]  Belike he
had charged them with some levies, and troubled them with some carriages;
Hereupon they raise up a tragedy, and wish in their heart the Temple had
never been built.  So hard a thing it is to please all, even when we
please God best, and do seek to approve ourselves to every ones conscience.

     If we will descend to later times, we shall find many the like
examples of such kind, or rather unkind acceptance.  The first Roman
Emperor [C. Caesar. Plutarch] did never do a more pleasing deed to the
learned, nor more profitable to posterity, for conserving the record of
times in true supputation; than when he corrected the Calendar, and
ordered the year according to the course of the Sun; and yet this was
imputed to him for novelty, and arrogance, and procured to him great
obloguy.  So the first Christened Emperor [Constantine] (at the least-
wise that openly professed the faith himself, and allowed others to do
the like) for strengthening the Empire at his great charges, and pro-
viding for the Church, as he did, got for his labour the name Pupillus,
as who would say, a wasteful Prince, that had need of a Guardian or
overseer [Aurel. Victor].  So the best Christened Emperor [Theodosius],
for the love that he bare unto peace, thereby to enrich both himself
and his subjects, and because he did not see war but find it, was
judged to be no man at arms [Zosimus], (though indeed he excelled in
feats of chivalry, and showed so much when he was provoked) and con-
demned for giving himself to his ease, and to his pleasure.  To be
short, the most learned Emperor of former times [Justinian], (at the
least, the greatest politician) what thanks had he for cutting off
the superfluities of the laws, and digesting them into some order and
method?  This, that he had been blotted by some to be an Epitomist,
that is, one that extinguishes worthy whole volumes, to bring his
abridgments into request.  This is the measure that hath been rendered
to excellent Princes in former times, even, Cum bene facerent, male
audire, For their good deeds to be evil spoken of.  Neither is there
any likelihood, that envy and malignity died, and were buried with
the ancient.  No, no, the reproof of Moses taketh hold of most ages;
"You are risen up in your fathers' stead, and increase of sinful men."
[Num 32:14]  "What is that that hath been done? that which shall be
done; and there is no new thing under the Sun," saith the wiseman:
[Ecc 1:9] and S. Stephen, "As your fathers did, so do you." [Acts 7:51]

         HIS MAJESTY'S CONSTANCY, NOTWITHSTANDING CULMINATION,
              FOR THE SURVEY OF THE ENGLISH TRANSLATIONS
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This, and more to this purpose, His Majesty that now reigneth (and long,
and long may he reign, and his offspring forever, "Himself and children,
and children's always) knew full well, according to the singular wisdom
given unto him by God, and the rare learning and experience that he hath
attained unto; namely that whosoever attempteth anything for the public
(especially if it pertain to Religion, and to the opening and clearing
of the word of God) the same setteth himself upon a stage to be gloated
upon by every evil eye, yea, he casteth himself headlong upon pikes, to
be gored by every sharp tongue.  For he that medleth with men's Religion
in any part, medleth with their custom, nay, with their freehold; and
though they find no content in that which they have, yet they cannot
abide to hear of altering.  Notwithstanding his Royal heart was not
daunted or discouraged for this that colour, but stood resolute, "as a
statue immovable, and an anvil not easy to be beaten into plates," as one
[Suidas] saith; he knew who had chosen him to be a Soldier, or rather a
Captain, and being assured that the course which he intended made for the
glory of God, and the building up of his Church, he would not suffer it
to be broken off for whatsoever speeches or practices.  It doth certainly
belong unto Kings, yea, it doth specially belong unto them, to have care
of Religion, yea, it doth specially belong unto them, to have care of
Religion, yea, to know it aright, yea, to profess it zealously, yea to
promote it to the uttermost of their power.  This is their glory before
all nations which mean well, and this will bring unto them a far most
excellent weight of glory in the day of the Lord Jesus.  For the Scripture
saith not in vain, "Them that honor me, I will honor," [1 Sam 2:30] neither
was it a vain word that Eusebius delivered long ago, that piety towards God
was the weapon and the only weapon, that both preserved Constantine's person,
and avenged him of his enemies [Eusebius lib 10 cap 8].

                      THE PRAISE OF THE HOLY SCRIPTURES
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     But now what piety without truth? what truth (what saving truth)
without the word of God?  What word of God (whereof we may be sure)
without the Scripture?  The Scriptures we are commanded to search.
John 5:39. Isa 8:20.  They are commended that searched and studied
them.  Acts 17:11 and 8:28,29.  They are reproved that were unskilful
in them, or slow to believe them.  Matt 22:29.  Luke 24:25.  They can
make us wise unto salvation. 2 Tim 3:15.  If we be ignorant, they will
instruct us; if out of the way, they will bring us home; if out of
order, they will reform us; if in heaviness, comfort us; if dull,
quicken us; if cold, inflame us.  Tolle, lege; Tolle, lege, Take up
and read, take up and read the Scriptures [S. August. confess. lib 8
cap 12], (for unto them was the direction) it was said unto S. Augus-
tine by a supernatural voice.  "Whatsoever is in the Scriptures,
believe me," saith the same S. Augustine, "is high and divine; there
is verily truth, and a doctrine most fit for the refreshing of men's
minds, and truly so tempered, that everyone may draw from thence
that which is sufficient for him, if he come to draw with a devout
and pious mind, as true Religion requireth." [S. August. de utilit.
credendi cap. 6]  Thus S. Augustine. and S. Jerome: "Ama scripturas,
et amabit te sapientia etc." [S. Jerome. ad Demetriad]  Love the
Scriptures, and wisdom will love thee.  And S. Cyril against Julian;
"Even boys that are bred up in the Scriptures, become most religious,
etc." [S. Cyril. 7 contra Iulianum]  But what mention we three or
four uses of the Scripture, whereas whatsoever is to be believed or
practiced, or hoped for, is contained in them? or three or four sen-
tences of the Fathers, since whosoever is worthy the name of a Father,
from Christ's time downward, hath likewise written not only of the
riches, but also of the perfection of the Scripture?  "I adore the
fulness of the Scripture," saith Tertullian against Hermogenes.
[Tertul. advers. Hermo.]  And again, to Apelles an heretic of the
like stamp, he saith; "I do not admit that which thou bringest in
(or concludest) of thine own (head or store, de tuo) without
Scripture." [Tertul. de carne Christi.]  So Saint Justin Martyr
before him; "We must know by all means," saith he, "that it is not
lawful (or possible) to learn (anything) of God or of right piety,
save only out of the Prophets, who teach us by divine inspiration."
So Saint Basil after Tertullian, "It is a manifest falling way from
the Faith, and a fault of presumption, either to reject any of those
things that are written, or to bring in (upon the head of them) any
of those things that are not written.  We omit to cite to the same
effect, S. Cyril B. of Jerusalem in his 4::Cataches., Saint Jerome
against Helvidius, Saint Augustine in his 3::book against the letters
of Petilian, and in very many other places of his works.  Also we
forebear to descend to later Fathers, because we will not weary the
reader.  The Scriptures then being acknowledged to be so full and so
perfect, how can we excuse ourselves of negligence, if we do not
study them, of curiosity, if we be not content with them?  Men talk
much of [an olive bow wrapped about with wood, whereupon did hang
figs, and bread, honey in a pot, and oil], how many sweet and goodly
things it had hanging on it; of the Philosopher's stone, that it
turned copper into gold; of Cornu-copia, that it had all things
necessary for food in it, of Panaces the herb, that it was good for
diseases, of Catholicon the drug, that it is instead of all purges;
of Vulcan's armor, that it was an armor of proof against all thrusts,
and all blows, etc.  Well, that which they falsely or vainly attributed
to these things for bodily god, we may justly and with full measure
ascribe unto the Scripture, for spiritual.  It is not only an armor,
but also a whole armory of weapons, both offensive and defensive;
whereby we may save ourselves and put the enemy to flight.  It is not
an herb, but a tree, or rather a whole paradise of trees of life,
which bring forth fruit every month, and the fruit thereof is for
meat, and the leaves for medicine.  It is not a pot of Manna, or a
cruse of oil, which were for memory only, or for a meal's meat or
two, but as it were a shower of heavenly bread sufficient for a whole
host, be it never so great; and as it were a whole cellar full of oil
vessels; whereby all our necessities may be provided for, and our debts
discharged.  In a word, it is a Panary of wholesome food, against
fenowed traditions; a Physician's shop (Saint Basil called it) [S.
Basil in Psal. primum.] of preservatives against poisoned heresies;
a Pandect of profitable laws, against rebellious spirits; a treasury
of most costly jewels, against beggarly rudiments; finally a fountain
of most pure water springing up unto everlasting life.  And what marvel?
The original thereof being from heaven, not from earth; the author being
God, not man; the inditer, the holy spirit, not the wit of the Apostles
or Prophets; the Penmen such as were sanctified from the womb, and
endued with a principal portion of God's spirit; the matter, verity,
piety, purity, uprightness; the form, God's word, God's testimony, God's
oracles, the word of truth, the word of salvation, etc.; the effects,
light of understanding, stableness of persuasion, repentance from dead
works, newness of life, holiness, peace, joy in the holy Ghost; lastly,
the end and reward of the study thereof, fellowship with the Saints,
participation of the heavenly nature, fruition of an inheritance im-
mortal, undefiled, and that never shall fade away:  Happy is the man
that delighted in the Scripture, and thrice happy that meditateth in
it day and night.

                            TRANSLATION NECESSARY
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     But how shall men meditate in that, which they cannot understand?
How shall they understand that which is kept close in an unknown tongue?
as it is written, "Except I know the power of the voice, I shall be to
him that speaketh, a Barbarian, and he that speaketh, shall be a Barbarian
to me." [1 Cor 14]  The Apostle excepteth no tongue; not Hebrew the an-
cientest, not Greek the most copious, not Latin the finest.  Nature taught
a natural man to confess, that all of us in those tongues which we do not
understand, are plainly deaf; we may turn the deaf ear unto them.  The
Scythian counted the Athenian, whom he did not understand, barbarous;
[Clem. Alex. 1 Strom.] so the Roman did the Syrian, and the Jew (even S.
Jerome himself called the Hebrew tongue barbarous, belike because it was
strange to so many) [S. Jerome. Damaso.] so the Emperor of Constantinople
[Michael, Theophili fil.] calleth the Latin tongue, barbarous, though
Pope Nicolas do storm at it: [2::Tom. Concil. ex edit. Petri Crab] so the
Jews long before Christ called all other nations, Lognazim, which is
little better than barbarous.  Therefore as one complaineth, that always
in the Senate of Rome, there was one or other that called for an inter-
preter: [Cicero 5::de finibus.] so lest the Church be driven to the like
exigent, it is necessary to have translations in a readiness.  Transla-
tion it is that openeth the window, to let in the light; that breaketh
the shell, that we may eat the kernel; that putteth aside the curtain,
that we may look into the most Holy place; that removeth the cover of
the well, that we may come by the water, even as Jacob rolled away the
stone from the mouth of the well, by which means the flocks of Laban
were watered [Gen 29:10].  Indeed without translation into the vulgar
tongue, the unlearned are but like children at Jacob's well (which is
deep) [John 4:11] without a bucket or something to draw with; or as
that person mentioned by Isaiah, to whom when a sealed book was
delivered, with this motion, "Read this, I pray thee," he was fain
to make this answer, "I cannot, for it is sealed." [Isa 29:11]

    THE TRANSLATION OF THE OLD TESTAMENT OUT OF THE HEBREW INTO GREEK
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     While God would be known only in Jacob, and have his Name great in
Israel, and in none other place, while the dew lay on Gideon's fleece
only, and all the earth besides was dry; then for one and the same people,
which spake all of them the language of Canaan, that is, Hebrew, one and
the same original in Hebrew was sufficient. [S. August. lib 12 contra
Faust c32]  But, when the fulness of time drew near, that the Sun of
righteousness, the Son of God should come into the world, whom God
ordained to be a reconciliation through faith in his blood, not of the
Jew only, but also of the Greek, yea, of all them that were scattered
abroad; then lo, it pleased the Lord to stir up the spirit of a Greek
Prince (Greek for descent and language) even of Ptolemy Philadelph King
of Egypt, to procure the translating of the Book of God out of Hebrew
into Greek.  This is the translation of the Seventy Interpreters, com-
monly so called, which prepared the way for our Saviour among the Gen-
tiles by written preaching, as Saint John Baptist did among the Jews by
vocal.  For the Grecians being desirous of learning, were not wont to
suffer books of worth to lie moulding in Kings' libraries, but had many
of their servants, ready scribes, to copy them out, and so they were
dispersed and made common.  Again, the Greek tongue was well known and
made familiar to most inhabitants in Asia, by reason of the conquest
that there the Grecians had made, as also by the Colonies, which thither
they had sent. For the same causes also it was well understood in many
places of Europe, yea, and of Africa too.  Therefore the word of God
being set forth in Greek, becometh hereby like a candle set upon a
candlestick, which giveth light to all that are in the house, or like
a proclamation sounded forth in the market place, which most men
presently take knowledge of; and therefore that language was fittest
to contain the Scriptures, both for the first Preachers of the Gospel
to appeal unto for witness, and for the learners also of those times
to make search and trial by.  It is certain, that that Translation
was not so sound and so perfect, but it needed in many places correc-
tion; and who had been so sufficient for this work as the Apostles or
Apostolic men?  Yet it seemed good to the holy Ghost and to them, to
take that which they found, (the same being for the greatest part true
and sufficient) rather than making a new, in that new world and green
age of the Church, to expose themselves to many exceptions and cavil-
lations, as though they made a Translations to serve their own turn,
and therefore bearing a witness to themselves, their witness not to
be regarded.  This may be supposed to be some cause, why the Translation
of the Seventy was allowed to pass for current.  Notwithstanding, though
it was commended generally, yet it did not fully content the learned, no
not of the Jews.  For not long after Christ, Aquila fell in hand with a
new Translation, and after him Theodotion, and after him Symmachus; yea,
there was a fifth and a sixth edition, the Authors whereof were not
known. [Epiphan. de mensur. et ponderibus.]  These with the Seventy made
up the Hexapla and were worthily and to great purpose compiled together
by Origen.  Howbeit the Edition of the Seventy went away with the credit,
and therefore not only was placed in the midst by Origen (for the worth
and excellency thereof above the rest, as Epiphanius gathered) but also
was used by the Greek fathers for the ground and foundation of their
Commentaries.  Yea, Epiphanius above named doeth attribute so much unto
it, that he holdeth the Authors thereof not only for Interpreters, but
also for Prophets in some respect [S. August. 2::de dectrin. Christian
c. 15]; and Justinian the Emperor enjoining the Jews his subjects to
use especially the Translation of the Seventy, rendreth this reason
thereof, because they were as it were enlightened with prophetical
grace.  Yet for all that, as the Egyptians are said of the Prophet to
be men and not God, and their horses flesh and not spirit [Isa 31:3];
so it is evident, (and Saint Jerome affirmeth as much) [S. Jerome.
de optimo genere interpret.] that the Seventy were Interpreters, they
were not Prophets; they did many things well, as learned men; but yet
as men they stumbled and fell, one while through oversight, another
while through ignorance, yea, sometimes they may be noted to add to
the Original, and sometimes to take from it; which made the Apostles
to leave them many times, when they left the Hebrew, and to deliver
the sense thereof according to the truth of the word, as the spirit
gave them utterance.  This may suffice touching the Greek Translations
of the Old Testament.

              TRANSLATION OUT OF HEBREW AND GREEK INTO LATIN
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     There were also within a few hundred years after CHRIST, trans-
lations many into the Latin tongue: for this tongue also was very fit
to convey the Law and the Gospel by, because in those times very many
Countries of the West, yea of the South, East and North, spake or
understood Latin, being made Provinces to the Romans.  But now the
Latin Translations were too many to be all good, for they were infinite
(Latini Interprets nullo modo numerari possunt, saith S. Augustine.)
[S. Augustin. de doctr. Christ. lib 2 cap II].  Again they were not
out of the Hebrew fountain (we speak of the Latin Translations of the
Old Testament) but out of the Greek stream, therefore the Greek being
not altogether clear, the Latin derived from it must needs be muddy.
This moved S. Jerome a most learned father, and the best linguist
without controversy, of his age, or of any that went before him, to
undertake the translating of the Old Testament, out of the very
fountain with that evidence of great learning, judgment, industry,
and faithfulness, that he had forever bound the Church unto him, in
a debt of special remembrance and thankfulness.

      THE TRANSLATING OF THE SCRIPTURE INTO THE VULGAR TONGUES
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Now through the Church were thus furnished with Greek and Latin Trans-
lations, even before the faith of CHRIST was generally embraced in the
Empire; (for the learned know that even in S. Jerome's time, the Consul
of Rome and his wife were both Ethnics, and about the same time the
greatest part of the Senate also) [S. Jerome. Marcell.Zosim] yet for
all that the godly-learned were not content to have the Scriptures in
the Language which they themselves understood, Greek and Latin, (as
the good Lepers were not content to fare well themselves, but acquainted
their neighbors with the store that God had sent, that they also might
provide for themselves) [2 Kings 7:9] but also for the behoof and
edifying of the unlearned which hungered and thirsted after righteous-
ness, and had souls to be saved as well as they, they provided Trans-
lations into the vulgar for their Countrymen, insomuch that most
nations under heaven did shortly after their conversion, hear CHRIST
speaking unto them in their mother tongue, not by the voice of their
Minister only, but also by the written word translated.  If any doubt
hereof, he may be satisfied by examples enough, if enough will serve
the turn.  First S. Jerome saith, Multarum gentium linguis Scriptura
ante translata, docet falsa esse quae addita sunt, etc. i.e. "The
Scripture being translated before in the languages of many Nations,
doth show that those things that were added (by Lucian and Hesychius)
are false." [S. Jerome. praef. in 4::Evangel.]  So S. Jerome in that
place.  The same Jerome elsewhere affirmeth that he, the time was,
had set forth the translation of the Seventy suae linguae hominibus,
i.e., for his countrymen of Dalmatia [S. Jerome. Sophronio.]  Which
words not only Erasmus doth understand to purport, that S. Jerome
translated the Scripture into the Dalmatian tongue, but also Sixtus
Senensis [Six. Sen. lib 4], and Alphonsus a` Castro [Alphon. lb 1
ca 23] (that we speak of no more) men not to be excepted against
by them of Rome, do ingenuously confess as much.  So, S. Chrysostom
that lived in S. Jerome's time, giveth evidence with him:  "The
doctrine of S. John [saith he] did not in such sort [as the Philo-
sophers' did] vanish away: but the Syrians, Egyptians, Indians,
Persians, Ethiopians, and infinite other nations being barbarous
people translated it into their [mother] tongue, and have learned
to be [true] Philosophers," he meaneth Christians. [S. Chrysost.
in Johan. cap.I. hom.I.]  To this may be added Theodoret, as next
unto him, both for antiquity, and for learning.  His words be these,
"Every Country that is under the Sun, is full of these words (of the
Apostles and Prophets) and the Hebrew tongue [he meaneth the Scrip-
tures in the Hebrew tongue] is turned not only into the Language of
the Grecians, but also of the Romans, and Egyptians, and Persians,
and Indians, and Armenians, and Scythians, and Sauromatians, and
briefly into all the Languages that any Nation useth. [Theodor. 5.
Therapeut.]  So he.  In like manner, Ulfilas is reported by Paulus
Diaconus and Isidor (and before them by Sozomen) to have translated
the Scriptures into the Gothic tongue: [P. Diacon. li. 12.]  John
Bishop of Sevil by Vasseus, to have turned them into Arabic, about
the year of our Lord 717; [Vaseus in Chron. Hispan.]  Bede by Cister-
tiensis, to have turned a great part of them into Saxon: Efnard by
Trithemius, to have abridged the French Psalter, as Beded had done
the Hebrew, about the year 800: King Alfred by the said Cistertien-
sis, to have turned the Psalter into Saxon: [Polydor. Virg. 5 histor.]
Methodius by Aventinus (printed at Ingolstadt) to have turned the
Scriptures into Slavonian: [Aventin. lib. 4.]  Valdo, Bishop of
Frising by Beatus Rhenanus, to have caused about that time, the
Gospels to be translated into Dutch rhythm, yet extant in the
Library of Corbinian: [Circa annum 900. B. Rhenan. rerum German.
lib 2.]  Valdus, by divers to have turned them himself into French,
about the year 1160:  Charles the Fifth of that name, surnamed the
Wise, to have caused them to be turned into French, about 200 years
after Valdus his time, of which translation there be many copies
yet extant, as witnesseth Beroaldus.  Much about that time, even
in our King Richard the second's days, John Trevisa translated
them into English, and many English Bibles in written hand are yet
to be seen with divers, translated as it is very probable, in that
age.  So the Syrian translation of the New Testament is in most
learned men's Libraries, of Widminstadius his setting forth, and
the Psalter in Arabic is with many, of Augustinus Nebiensis' set-
ting forth.  So Postel affirmeth, that in his travel he saw the
Gospels in the Ethiopian tongue; And Ambrose Thesius allegeth the
Pslater of the Indians, which he testifieth to have been set forth
by Potken in Syrian characters.  So that, to have the Scriptures
in the mother tongue is not a quaint conceit lately taken up, either
by the Lord Cromwell in England, [Thuan.] or by the Lord Radevile in
Polony, or by the Lord Ungnadius in the Emperor's dominion, but hath
been thought upon, and put in practice of old, even from the first
times of the conversion of any Nation; no doubt, because it was
esteemed most profitable, to cause faith to grow in men's hearts
the sooner, and to make them to be able to say with the words of
the Psalms, "As we have heard, so we have seen." [Ps 48:8]

        THE UNWILLINGNESS OF OUR CHIEF ADVERSARIES, THAT THE
      SCRIPTURES SHOULD BE DIVULGED IN THE MOTHER TONGUE, ETC.
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     Now the Church of Rome would seem at the length to bear a motherly
affection towards her children, and to allow them the Scriptures in
their mother tongue:  but indeed it is a gift, not deserving to be
called a gift, an unprofitable gift: [Sophecles] they must first
get a licence in writing before they may use them, and to get that,
they must approve themselves to their Confessor, that is, to be such
as are, if not frozen in the dregs, yet soured with the leaven of
their superstition.  Howbeit, it seemed too much to Clement the
Eighth that there should be any Licence granted to have them in the
vulgar tongue, and therefore he overruleth and frustrateth the grant
of Pius the Fourth. [See the observation (set forth by Clemen. his
authority) upon the 4. rule of Pius the 4. his making in the index,
lib. prohib. pag. 15. ver. 5.]  So much are they afraid of the light
of the Scripture, (Lucifugae Scripturarum, as Tertulian speaketh)
that they will not trust the people with it, no not as it is set
forth by their own sworn men, no not with the Licence of their own
Bishops and Inquisitors.  Yea, so unwilling they are to communicate
the Scriptures to the people's understanding in any sort, that they
are not ashamed to confess, that we forced them to translate it into
English against their wills.  This seemeth to argue a bad cause, or
a bad conscience, or both.  Sure we are, that it is not he that hath
good gold, that is afraid to bring it to the touchstone, but he that
hath the counterfeit; [Tertul. de resur. carnis.] neither is it the
true man that shunneth the light, but the malefactor, lest his deeds
should be reproved [John 3:20]: neither is it the plaindealing Mer-
chant that is unwilling to have the weights, or the meteyard brought
in place, but he that useth deceit.  But we will let them alone for
this fault, and return to translation.

         THE SPEECHES AND REASONS, BOTH OF OUR BRETHREN,
            AND OF OUR ADVERSARIES AGAINST THIS WORK
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     Many men's mouths have been open a good while (and yet are not
stopped) with speeches about the Translation so long in hand, or
rather perusals of Translations made before:  and ask what may be
the reason, what the necessity of the employment:  Hath the Church
been deceived, say they, all this while?  Hath her sweet bread been
mingled with leaven, here silver with dross, her wine with water,
her milk with lime? (Lacte gypsum male miscetur, saith S. Ireney,)
[S. Iren. 3. lib. cap. 19.]  We hoped that we had been in the right
way, that we had the Oracles of God delivered unto us, and that
though all the world had cause to be offended and to complain, yet
that we had none.  Hath the nurse holden out the breast, and nothing
but wind in it?  Hath the bread been delivered by the fathers of the
Church, and the same proved to be lapidosus, as Seneca speaketh?
What is it to handle the word of God deceitfully, if this be not?
Thus certain brethren.  Also the adversaries of Judah and Jerusalem,
like Sanballat in Nehemiah, mock, as we hear, both the work and the
workmen, saying; "What do these weak Jews, etc. will they make the
stones whole again out of the heaps of dust which are burnt?  al-
though they build, yet if a fox go up, he shall even break down
their stony wall." [Neh 4:3]  Was their Translation good before?
Why do they now mend it?  Was it not good?  Why then was it obtruded
to the people?  Yea, why did the Catholics (meaning Popish Romanists)
always go in jeopardy, for refusing to go to hear it?  Nay, if it
must be translated into English, Catholics are fittest to do it.
They have learning, and they know when a thing is well, they can
manum de tabula.  We will answer them both briefly: and the former,
being brethren, thus, with S. Jerome, "Damnamus veteres?  Mineme,
sed post priorum studia in domo Domini quod possums laboramus."
[S. Jerome. Apolog. advers. Ruffin.]  That is, "Do we condemn the
ancient?  In no case: but after the endeavors of them that were
before us, we take the best pains we can in the house of God." As
if he said, Being provoked by the example of the learned men that
lived before my time, I have thought it my duty, to assay whether
my talent in the knowledge of the tongues, may be profitable in
any measure to God's Church, lest I should seem to laboured in
them in vain, and lest I should be thought to glory in men, (al-
though ancient,) above that which was in them.  Thus S. Jerome
may be thought to speak.

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